Shabbat part 5

With Kabbalat Shabbat completed, we are ready for the Evening prayer (Arvit, or Maariv). There is a long standing difference of opinion whether it is better to wait for the evening prayer until it is actually dark, or whether it is meant to be said TOWARDS evening. Many who ordinarily wait until dark nevertheless pray early on Shabbat eve, in order to add from the profane onto the holy. (I am an advocate of early Evening prayers, but do not wish to go off on that tangent now). The earliest time to begin the Evening Prayer is at "Plag Haminhah"; one and a quarter hours before Sundown, adjusted for the length of the day (longer in Summer, shorter in Winter). Those who consider it preferable to pray only after dark, will delay the beginning of Arvit by singing a slow melody, expressing longing for G-d, in very romantic terms (Yedid Nefesh). Others will go right into the actual prayer. The first part of the prayer is Shema and its blessings, virtually the same as on weekday evenings, except for the last blessing, which on weekdays asks for salvation from all oppression, and now asks for "a tabernacle of peace, to be spread over us, over all Israel, and over Jerusalem". In most communities, some verses are recited relating to Shabbat, while others consider this inappropriate to say between Shema and the Amidah. The Amidah begins with Praise, and ends with Thanks, the same as on weekdays. The middle section, however, is totally different. On weekdays, there are requests for all of our needs. On Shabbat, one is to consider all of his needs as already fulfilled. The middle section speaks of Shabbat; especially as it relates to G-d resting, and our rest. The middle section differs in theme and mood in each of the prayers. In the evening, the theme is creation and rest. In the morning, it is Torah and revelation. At the afternoon prayer, it is the basking in the love of G-d. All Friday night melodies are soft and ...feminine. The melodies of the morning are exuberant. The melodies of the afternoon are longing for something that is partially in our hands, partially still unattainable. An interesting point is the line asking for G-d's help in giving us rest on Shabbat. Grammatically, it should read "Veyanuhu bah" (Rest in Her, as "Shabbat" is a feminine noun). Those prayerbooks that insist on perfect grammar, have that reading at all Shabbat prayers. Sepharadic and Hasidic prayerbooks, however, say "Bah" (in her) in the evening, "Bo" (in him) in the morning, and at the afternoon prayer, some also have "Bo", while others have "Bam" (in them). We begin with the Bride (Shechinah), we then go to the Groom, (the "masculine" aspects of Divinity), and then proceed to the union of the two. That would be "Bam", while others say "Bo", in recognition of the Feminine being so wholly encompassed in the Masculine, that she too becomes, in a sense, part of His being. After the services (which in Orthodox synagogues are quite brief on Friday night), we go home. There, waiting, is the human representation of the Divine Feminine; the wife. Although she represents this at all times,  never so much as on Friday night. This finds expression in several different ways that I will discuss in my next post.